During this same night a phenomenon appeared in the heaven, which powerfully affected the imagination of the pilgrims. An eclipse of the moon produced all at once the most profound darkness, and when she at length re-appeared she was covered with a blood-red veil. Many of the Crusaders were seized with terror at this spectacle; but those who were acquainted with the march and movements of the stars, says Albert d’Aix, reassured their companions by telling them that the sight of such a phenomenon announced the triumph of the Christians and the destruction of the infidels.
By the break of day, on the 10th of June, 1099, the Crusaders ascended the heights of Emmaus. All at once the holy city presented itself to their eyes.[155] The first who perceived it exclaimed together, “Jerusalem! Jerusalem!” The rear ranks rushed forward to behold the city that was the object of all their wishes, and the words, “It is the will of God! It is the will of God!” were shouted by the whole army, and resounded over Mount Sion and the Mount of Olives, which offered themselves to the eager gaze of the Crusaders. The horsemen dismounted from their horses, and marched barefooted. Some cast themselves upon their knees at beholding the holy places, whilst others kissed with respect the earth honoured by the presence of the Saviour. In their transports they passed by turns from joy to sadness, and from sadness to joy. At one moment they felicitated themselves with touching the last term of their labours; and then wept over their sins, over the death of Christ, and over his profaned tomb; but all renewed the oath they had so often made to deliver the holy city from the sacrilegious yoke of the Mussulmans.
History furnishes very few positive notions of the foundation and origin of Jerusalem. The common opinion is, that Melchisedec, who is called king of Salem in Scripture, made his residence there. It was afterwards the capital of the Jebusees, which procured it the name of the city of Jebus. It is probable that from the name of Jebus and that of Salem, which signifies vision, or abode of peace, was formed the name of Jerusalem,[156] which it bore under the kings of Judah.
From the highest antiquity Jerusalem yielded in magnificence to none of the cities of Asia. Jeremiah names it admirable city, on account of its beauty; and David calls it the most glorious and most illustrious city of the East. From the nature of its entirely religious legislation, it always showed an invincible attachment for its laws; but it was often a prey to the fanaticism of its enemies as well as that of its own citizens. Its founders, says Tacitus, having foreseen that the opposition of their manners to those of other nations would be a source of war, had given their attention to its fortifications, and in the early times of the Roman empire it was one of the strongest places in Asia. After having undergone a great many revolutions, it was at length completely destroyed by Titus, and in accordance with the denunciations of the prophets, presented no more than a horrible confusion of stones. The emperor Adrian afterwards destroyed even its ruins, and caused another city to be built, giving it the name of Aëlia, so that there should remain nothing of the ancient Jerusalem. The Christians, but more particularly the Jews, were banished from it. Paganism there exalted its idols, and Jupiter and Venus had altars upon the tomb of Jesus Christ. In the midst of so many profanations and vicissitudes, the people of the East and the West scarcely preserved the memory of the city of David, when Constantine restored it its name, recalled the faithful, and made it a Christian city. Conquered afterwards by the Persians, and retaken by the Greeks, it had fallen a bloody prey into the hands of the Mussulmans, who disputed the possession of it, and subjected it by turns to the double scourge of persecution and war.[157]
At the time of the crusades, Jerusalem formed, as it does at present, a square, rather longer than wide, of about a league in circumference. It extends over four hills; on the east the Moriah, upon which the mosque of Omar was built in the place of the temple of Solomon; on the south and west the Acra, which occupied the whole width of the city; on the north the Bezetha, or the new city; and on the north-west the Golgotha, or Calvary, which the Greeks considered to be the centre of the world, and upon which was built the church of the Resurrection. In the state in which Jerusalem then was it had lost much of its strength and extent. Mount Sion no longer arose within its enclosure and dominated over its walls between the south and west. The three valleys which surrounded the ramparts had been in many places filled up by Adrian, and the access to the place was much less difficult, particularly on the northern side. Nevertheless, as Jerusalem under the Saracens had had to sustain several sieges, and as it was at all times exposed to fresh attacks, its fortifications had not been neglected. The Egyptians, who had had possession of it for several months, took advantage of the tardiness of the Christian army to put it in a state of defence.
Whilst the Crusaders were advancing slowly towards the city, the lieutenant of the caliph, Iftikhar-Eddaulah, ravaged the neighbouring plains, burnt the villages, filled up or poisoned the cisterns, and surrounded himself with a desert in which the Christians must find themselves a prey to all kinds of misery. He caused provisions for a long siege to be transported into the place; he called upon all Mussulmans to come to the defence of Jerusalem, and employed a great number of workmen, day and night, to construct machines of war, to raise the walls, and repair the towers. The garrison of the city amounted to forty thousand men, and twenty thousand of the inhabitants took up arms.
At the approach of the Christians, some detachments of infidels had come out from Jerusalem to observe the march and proceedings of the enemy, but were repulsed by Baldwin du Bourg and Tancred. The latter had hastened from Bethlehem, of which he had taken possession. After having pursued the fugitives up to the gates of the holy city, he left his companions and repaired alone to the Mount of Olives, from whence he contemplated at leisure the city promised to the arms and devotion of the pilgrims.[158] He was disturbed in his pious contemplations by five Mussulmans who came from the city, and finding him alone attacked him.[159] Tancred made no effort to avoid the combat; three of the Saracens fell beneath his arm, whilst the other two took to flight. Without either hastening or retarding his speed, Tancred rejoined the army, which, in its enthusiasm, was advancing without order, and descended the heights of Emmaus,[160] singing these words from Isaiah, “Jerusalem, lift up thine eyes, and behold the liberator who comes to break thy chains.”
On the day after their arrival the Crusaders employed themselves in regularly laying siege to the place. The duke of Normandy, the count of Flanders, and Tancred encamped towards the north, from the gate of Herod to the gate of Cedar or of St. Stephen. Near to the Flemings, the Normans, and the Italians, were placed the English, commanded by Edgar Atheling, and the Bretons, conducted by their duke, Alain Fergent, the sire de Chateau-Giron, and the viscount de Dinan. Godfrey, Eustace, and Baldwin du Bourg established their quarters between the west and the north, around the enclosure of Calvary, from the gate of Damascus to the gate of Jaffa. The count of Thoulouse placed his camp to the right of Godfrey between the south and the west; he had near to him Raimbaud of Orange, William of Montpellier, and Gaston of Béarn. His troops at first extended to the declivity of Sion, and a few days afterwards he pitched his tents upon the very summit of the mountain, at the place where Christ celebrated Easter. By these dispositions the Crusaders left free the sides of the city which were defended on the south by the valley of Gihon or Siloë, and towards the east by the valley of Jehoshaphat.[161]
Every step that the pilgrims took around Jerusalem brought to their minds some remembrance dear to their religion. In this territory, so revered by the Christians, there was not a valley, not a rock which had not a name in sacred history. All that they saw awakened or warmed their enthusiasm. They could not withdraw their eyes from the holy city, or cease to lament over the state of debasement into which it had fallen. This city, once so superb, looked as if buried in its own ruins, and they then might, to employ the expression of Josephus, have asked in Jerusalem itself where was Jerusalem? With its square houses without windows, surmounted by flat terraces, it appeared to the Crusaders like an enormous mass of stones heaped up between rocks. They could only perceive here and there in its bosom a few cypresses and some clumps of aloes and terebinthi,